The Role of Christian Education in Japan:
A Catholic Perspective
Raj SUSAI
Introduction
Christian missionaries have used education, medicine1
and social welfare as missionar y tools for evangelization. These kinds of “missionary tool box”2 were actively used after the middle of the 19th centur y. As Sunquist points out “from the ver y beginning of Christian histor y, education, star ting with literacy and Bible translation, has been foundational to missionary work.”3
In Japan too missionary work from the beginning has been closely related and connected with education.4
Today Christian missionaries in Japan are involved in educational apostolate through which they impart Christian knowledge, values, morals and culture.
From 2018 moral studies will be made compulsory in all the elementary, junior and senior high schools in Japan. According to the government the reason for this is the lack or deterioration of moral attitude and values in Japan. Educational institutions both Christians and non-Christian have been involved in education have, either directly or indirectly, been involved in religious and moral education, even before this amendment to the constitution. On the eve of such a change in educational policy this paper aims to look into the role of Christian education in Japan from a Catholic perspective. This paper in the first part looks into the general background of Christian education with a particular focus on Japan, the second part looks into the Catholic educational history, motives and role in modern Japan.
Christian Education
When one hears christian education the first reaction is ‘what is christian education’? The
1 Cf. Scott W. Sunquist, American Christian Mission and Education: Henr y W. Luce, William R. Harper, and the
Secularization of Christian Higher Education , in Christian Mission and Education in Modern China, Japan and Korea: Historical Studies. Jan A. B. Jongeneel, et al (ed). (Frankfurt am Main: Peter Lang GmbH, 2009) p. 1.
2 Ibid., p. 1. 3 Ibid., p. 1.
first idea that would spring to mind is christian educational institution that are run by christians or christian missionaries with an intent to evangelize. But does it suf fice? Here two clarifications are in order: what is Christian education and second the purpose of such an institution.
First. in general christian education denotes imparting knowledge understood and inferred through christian teachings that would have either direct or indirect influence of biblical teachings. Horace Bushnell goes further and says a child should not grow up either in sin or repent on becoming a mature person rather the purpose of christian education is to make a child to grow up as new human being who is renewed by the Holy Spirit and is connected to the world.5 The purpose of this not to make the child grow up as a christian but to realize that the child is loved unconditionally from the beginning which in turn might lead to conversion.6 Although it sounds as an altruistic yet one senses the slant on christian doctrine wherein becoming a Christian is the best outcome of such an education.
Second, the purpose of Christian education is as already mentioned in the introduction both Catholic and Protestant missionaries have used education as a tool of evangelization, first in the West and then in the developing countries. This was to bring about a social change , which in turn will result in the acceptance of Christianity as one’s faith. Though the outcome is many and vary, one thing is clear that these kinds efforts have brought Christianity closer to people. But there has been a drastic change in the role of Christian education from the early 20th century.7
Already in Wade C. Barclay pointed out the change and the future attitude to Christian education. He states that:
The day schools, because of liberal financial support, have far out-grown the churches. They dominate the total mission situation and tend to draw into themselves the time and energy as administrators and teachers of all the missionaries and pastors. The large majority of pastors of churches are also teaching in schools with the result that church work is done on marginal time. A large majority of day school pupils do not attend church services or Sunday schools.8
What one sees here is that the danger of christian educational institutions which were governed and run by the churches have started to branch out to become more of non-religious, independent and secular educational institutions. If such a thing were to happen, the raison d’être for Christian educational institution will be lost. In a traditional sense Christian education means educational institutions, which are popularly known as ‘mission schools’, seem to have a twofold purpose, one to impart knowledge through the prism of Christian understanding for social uplift and the other is evangelize.
5
Cf. H．ブッシュネルー『キリスト教教育』森田美千代（訳），教文館，2009 年，p. 13．
6 Cf. Ibid., p. 14. 7 Cf. Ibid., p. 1.
8 From the Report of Dr. Wade C. Barclay to the Methodist Board of Foreign Missions (New York: 1931), p. 5. As
quoted by Scott W. Sunquist, in, American Christian Mission and Education: Henry W. Luce, William R. Harper, and the Secularization of Christian Higher Education . p. 1.
Thus Cristian education is first, the educational apostolate is the work of the church; second human beings becoming the ‘image of God’ as desired by the Bible; third such a transformation should not be intentional but rather natural in its development. When these three blend harmoniously the purpose of Christian is brought to fruition. Though in theory it sounds a feasible fete yet the intended consequence of Christian education seems to far from completion. To understand this and to explore the possibilities, a short look into Christian education in Japan is in order.
Christian Education in Japan
In Japan Christian Education and Mission are closely related and have existed since the introduction of Christianity in Japan. Christian education and evangelization of Japan began in 1549 with the arrival of Jesuit missionaries in Japan. During the first phase of Christianity in japan9 though no formal educational institutions were in existence but ‘religious education’ viz, the knowledge of catechism was imparted. Further as early as 1580 the Catholics had 2 seminaries although limited to a particular group of people but all the same they are considered as educational institutions. Before the Christians could make any inroads into the Japanese educational landscape the persecution and the eventual expulsion puts to an end Christian education, if there was any. Not until The Meiji period would Christians return to Japan and start anew. With the Meiji restoration the first protestant missionaries and the return of Catholic missionaries began in 1859 and would go on util 1945 which Mullins calls as the second phase of Christianity in Japan.10
During this period the North American “missionary impulse”11
was strong and the missionaries began anew to re-evangelize Japan.
Together with the promulgation of obligatory education in 1872 and then when the “the notices proscribing Christianity were finally removed”12 in 1873, the Christian missionaries who until then were united, in spite of the denominational differences, they had begun to fall back on to the denominational sectarian mentality.13
During this time there were there main locations namely Kumamoto, Yokohama and Sapporo, which were the centers of missionary work.14 As the Christians stated to settle besides the ‘ordained ministers’ there were also foreign and native ‘lay missionaries’ like Captain Leroy Lansing Janes, William S. Clark and Uchimura Kanzo; who are important in the propagation of Christianity through education. As Mullins states there was some success in the evangelization since the “government reminded
9 Cf. Mark R. Mullins, Christianity Made in Japan: A Study of Indigenous Movements. (Honolulu: University of Hawaii
Press, 1998). p. 12. 10 Cf. Ibid., p. 12. 11 Ibid., p. 13. 12 Ibid., p. 13. 13 Cf. Ibid., pp. 13 ― 16. 14 cf. Ibid., p. 16.
the edict prohibiting Christianity” and Japan went into the “worship of the West” phase.15 With such kind of attitude the missionaries’ effort started to pay off and by 1882 the Protestants had established “9 schools for boys, 15 for girls, 39 coeducational institutions and 7 theological seminaries.”16
The Catholics on the other hand had fewer schools besides one high school. It is because the It also reflects the way in which each group targeted new converts, one mostly through schools and the other through primar y evangelization. Although the ‘missions’ advanced and grew but soon a shadow will be cast on any ideology that is primarily contrary to the new constitution promulgate in 1889. The Meiji constitution promulgate in 1889 states that:
Japanese subjects shall, within limits not prejudicial to peace and order, and not antagonistic to their duties as subjects, enjoy freedom of religious faith.
Although the new constitution guarantees religious freedom the caveat lies in the second clause where it sates “within limits not prejudicial to peace and order” and “antagonistic to their duties as subjects”. In other words the Emperor and Shinto will be the head and religion of Japan and it is the duty of the subjects to show reverence and deference to these anyone who strays from this shall be prosecuted.
During this second phase the Christian education would be in considerable pressure as of late 1930s, then it became more “totalitarian, requiring members of every religious group to participate in civil religious ritual and confer to the state defined orthodoxy.”17 Further the government also became increasing suspicious of foreigners involved in education especially primary educations and put pressure on the Christians to adhere to Japanese religious values and government policies which were in most cases in direct violation of Christian educational values and governance. As it is shown in the “ A Layman’s Report ”:
In Japan, by 1932 there eight Christian colleges for men; Rikkyo (st. Paul’s), Meiji and Toyama in Tokyo; Kanto in Yokohama; Tohaku in Sendai; Doshisha in Kyoto; Kansai in Kobe; and Seian in Fukuoka. About 450 teachers and 6,400 students and about 70%of the teachers were Christians (6/7ths were Japanese). There were 23 schools above high school for women with 4/5th of the approximately 500 teachers being Japanese, teaching about 4,500 students. 81% of the full-time and 56% of the part-time teaches were Christian.”18
On the other hand the by 1931, the Catholics had 6 elementar y schools, 31 high schools and1university (Sophia)19
; though not as many as the Protestants still both the groups were into
15 Ibid., 17. 16 Ibid., 17. 17 Idid., p. 19.
18 William Ernest Hocking (ed), Re-thinking Missions: A Layman’s Inquiry after One Hundred Years (New York: Harper
and Brothers Publishers, 1932). These “figures are from the 1932 commission on Christian Education in Japan” as quoted by Scott W. Sunquist, p. 2.
‘Christian Education’. The above statistics show that in spite of the hurdles the Christian educational institutions remained rather unchanged. During this period Christian education was not only interested in conversion but also to “send out” students; who went through the educational system “with an adequate and satisfying view of God of the world, and human life and society.”20 Thus the main thrust of Christian education during this second phase is to gain new converts and to send them out to make the world a better place in the light and teaching of Christianity.
The third phase of Christianity21
and Christian education in Japan began with the end of Second World War and with the Promulgation of a new constitution. The new constitution that was signed and sealed November 3, 1946 by the Showa Emperor states:
Freedom of religion is guaranteed to all. No religious organization shall receive any privileges from the State, nor exercise any political authority.
No person shall be compelled to take part in any religious act, celebration, rite or practice.
The State and its organs shall refrain from religious education or any other religious activity. (Article 20)
The constitution for the first time without any preconditions guaranteed religious freedom, assembly and worship. Further the article states that the State is impartial to all the religions. And all religious organizations are required under law to register as “religious juridical persons” (宗教法人), which in turn “created a free-market religious economy that allowed diverse religious groups to compete on relatively level playing field for the first time in Japanese history.”22 Together with the free-market religious economy there was also migration of people from rural areas to urban areas. Which in turn saw the economic recover y and a modern nation building come to completion.
As Mullins points out during the “early postwar period Christian Churches made considerable progress, particularly among the members of the educated middle class.”23 Yet the success was short lived as modern way of life gained stream and secular educational institutions with more attractive options also joined this free-market economy of education. Thus one of tools of evangelization is pitted against secular and free-market economy and thus the gradual decline in attracting more people and converts. Although, education was used as a tool of evangelization yet the “amount, type level”24 and extent vary. But education still remains as a pillar of missionar y work in Japan both for the Protestants and the Catholics. This naturally leads to the next topic of this paper namely Catholic education and its motive and
20
David B. Schneder, ‘Christian schools and Thought Guidance”, The Japan Christian Quarterly. 4 (1929) pp. 6 ― 8. As quoted by Takaaki Haraguchi, David B. Schneder’s Idea of Christian Education and its Implementation in Face of the Nationalistic Education in Modern Japan, in Jan A. B. Jongeneel, p. 93.
21 Cf. Mark R. Mullins, Christianity Made in Japan: A Study of Indigenous Movements (Honolulu: University of Hawaii
Press. 1998) p. 21ff.
22 Ibid., p. 22. 23 Ibid., 23.
future.
Catholic Education25
Catholic education in Japan star ted, as already mentioned above, in 1580 with the establishment of two seminaries, but it will be reintroduced during the Meiji period and will continue to today. As with almost all the Christian educational institution, Catholic schools also come under the term ‘mission school’. Educational institutions those that have religious background and focus on people, virtues, knowledge as part of their mission.26 Both Protestant and Catholic educational institution fall into this category and their reputation is also high.27 While majority of the Japanese do not openly adhere to any particular religion yet a large number of them do actively choose mission schools for their education.
Catholic educational institutions are run by diocesan, male and female religious orders and lay Catholic people, as it will be out of scope, here I shall deal with the history and motives of Catholic education in general. All the mission schools have a motto with is influenced by Bible, Christian teachings and morals yet there is a disparity of numbers between Protestant and Catholic educational institutions. The reason for this is, as I have already mentioned above Catholics focus more on the ‘direct’ or ‘primary evangelization’ as opposed to Protestants. In spite of the emphasis on primary evangelization, in 1871 the Paris Foreign Missions Society (MEP), a loose umbrella society for missionaries form France started a language school in Tokyo, followed by the Franciscan Sisters of St. Paul de Chartes, who started Shirayuri in Tokyo, the Marist missionaries started a school for boys-Gyosei- in 1888 and in 1913 Sophia university by the Jesuits.
Further a glance at the number of Catholic educational institutions for 1871 to 1962 the number though do not equal the Protestant educational institutions yet education remained one the options to advance evangelization. For example in 1873 the Catholics had only 6 elementary schools, in 1890, 77 elementary schools and one high school, in 1905 the number of elementary schools came down to 33 and high schools went up a little to 4; in 1931, reflecting the government polices at that time the number of elementary schools came down to a mere 6 and the high schools remained more or less the same at 31. In 1935 there were 7 elementary schools, 31 high schools an one university. Further in 1935, 7 elementary schools, 25 high schools and 1 university. 1952 witnessed a sharp growth in all the sectors with 35 elementary schools, 61 high schools and 14 universities. Again in 1959 the numbers increased with 40 elementary schools, 78 high schools and 21 universities. And in 1962 there were 52 elementary
25 Here Catholic education means educational institutions that are run by Church- the diocesan, men and women’s
religious orders and lay Catholics. Since this paper considers in general the ideology of Christian education, so it will not be dealt in detail with all the above mentioned groups and their work. Further the general focus of this section will be on ‘Christian education’ undertaken by religious orders.
26
Cf. 山内継祐『ミッションスクールのお嬢さん教育』（講談社，1985） pp. 19 ― 20.
27
schools, 191 high schools and 31 universities.28 These numbers at a glance show an increasing emphasis on educational apostolate as a means of evangelization in an increasingly secular environment. Fur ther these numbers also indicate the government’s attitude towards Christians and their educational apostolate.
Religious Education in Catholic Schools
The Second Vatican Council document “Declaration on Christian Education” states;
All men of whatever race, condition or age, in virtue of their dignity as human persons, have an in alienable right to education. this education should be suitable to the particular destiny of the individuals, adapted to their ability, sexy and national cultural traditions, and should be conducted to fraternal relations with other nations in order to promote true unity and peace in the world. Sure education is directed toward the formation of human person in view of his final end and the good of the society to which he belongs and in the duties of which he will, as an adult, have a share.29
This definition of the meaning and purpose of Catholic education unequivocally states the following. First, education is an ‘alienable right’; second depending on a person’s situation a ‘suitable’ education should be provided, third this education’s purpose is to ‘promote true unity and peace’ and fourth, for the ‘formation of human person’ and for the ‘good of the society’. The Catholic educational institutions with these directives, adapt a Christian teaching or ideal as their motto and endeavor to achieve the ultimate purpose of a human being namely, the advancement of a person and the society.
This universal teaching of the Catholic Church is implemented through three ways, in the Catholic educational institutions in Japan. First the Catholic educational institutions by their existence reflect the spirit of the above mentioned Vatican directives. This is evident in the motto of a school, its campus environment and architecture. Second, the various religious and para-religious activities invite the students, teaching and non-teaching staff communities to participate in a spiritual environment and reflect on the meaning and purpose of human life. Third through curriculum, where in courses on religions in general, Christianity in particular and the various courses on human dignity.
Further as the article 20 of the Japanese constitution clearly states “the State and its organs shall refrain from religious education or any other religious activity.” Which in turn means moral education and inculcation of human values and dignity are entrusted with the families and other social institution. To fill in the gap of the ‘State’, the Catholic educational institutions to a vast extent actively participate in the religious education of its’ pupils. To illustrate this point further, three samples are laid out below.
28 Cf. Joseph J. Spae, Catholicism in Japan: A Sociological Study (Tokyo: I.S.R Press. 1964) p. 47. 29
Austin Flanner y (ed), Vatican Council Ⅱ: The Conciliar and Post Conciliar Documents. (Michigan: B. Eerdmans Publishing Co. 1992) pp. 726 ― 727.
The following is from Nanzan University, Junior College, English Department’s curriculum of the school year 2016 and 2017. Although Nanzan University offers a wide range of courses on religions, Christianity, human dignity and courses related to Christianity, as the present writer belongs to the above mentioned English department, it is only appropriate to present samples from this department. Further not all courses on Christianity and Christian related themes are considered for the illustration. The samples are of two streams, the first group of two samples are of Christianity Ⅰ and Ⅲ and the second group is of Christianity related topics. These samples show how Christian education imparts knowledge of Christianity directly and indirectly and influences30
students, a casual look at the syllabus sample will make it clear. For below is a small sample of the course Study of Christianity I from the 2016 syllabus of. Three instructors and their syllabus are presented as: Instructor A, Instructor B and Instructor C. All three instructors teach a course that has same title but a glance at the syllabus shows the differences in approach, attitude towards the subject, the tools that are employed and the goal that the instructor is hoping to achieve. Let us now see the method and motive of the first instructor. Instructor A 1 ．導入，学ぶことと生きることの関連，古典の意義について 2 ．ルカ福音書 19 章，1 節 10 節：どのようにして人は開花するか 3 ．マルコ福音書 1 章，40 節 45 節：聖書における癒しとは何か 4 ．マルコ福音書 10 章，13 節 16 節：人間の価値は能力ではない 5 ．まとめと復習（1）We are the World 分析と鑑賞
6 ．ヨハネ福音書 7 章，53 節 8 章 11 節：憎しみは一部を愛は全体を見る 7 ．ルカ福音書 12 章，13 節 21 節：善く生きるとは，持つことと在ること 8 ．マタイ福音書 6 章，25 節 34 節：「山上の説教」，表の価値と裏の価値 9 ．まとめと復習（2）「人間の尊厳のために」，「祈りと知性」（重兼芳子） 10．ルカ福音書 10 章，25 節 34 節：聖書における「あわれみ」とは何か 11．時間について考える―クロノスとカイロス 12．マタイ福音書 18 章，21 節 34 節：赦すことと赦されること，直説法と命令法 13．宗教の存在意義。「宗」と「教」の区別と関連について 14．ルカ福音書 4 章，16 節 30 節：新しい時の始まりの宣言，ジュビレーソング 15．まとめと復習（3）「自己を遠望する視点」（新井満），パラダイム変換について 16．定期試験（レポート提出）
In the above syllabus one notices the emphasis on the gospel teachings by which the instructor is impar ting Christian knowledge, moral values, human dignity and personal responsibility on ones actions. The instructor also presupposes that the students either have little or no knowledge and so a basic Christian pedagogy is used. This syllabus also calls
30 ‘Influence’ on a person is a subjective and is hard to judge and gather evidence but if a student is attending a 90 minutes
students for a personal evaluation of their value system in a materialistic society.
There two thematic currents that can be seen in the following syllabus, one focus on the person of Jesus and his life, the other takes up Jesus’ basic teachings and people who were enormously influenced by it and who also have changed and contributed to humanity.
Instructor B 1 ．聖書とは 2 ．イエスを知る 3 ．イエスの誕生 4 ．イエスの使命 5 ．イエスの受難 6 ．イエスの復活 7 ．人々を生かすもの：「聖霊と愛」 8 ．キリスト教の生き方 9 ．愛を生きた人々 I：（幼きイエズスのテレジア） 10．愛を生きた人々Ⅱ：（マザー・テレサ） 11．愛を生きるために 12．和解とゆるし I 13．和解とゆるしⅡ 14．生きる喜び 15．春期のまとめ 16．定期試験
What one notices in the above syllabus is, same as the first instructor, this instructor also presupposes the students’ lack of knowledge on Jesus and his teachings. Fur ther the instructor shows how Jesus’ teachings have drastically affected and changed people’s lives and who in turn have contributed to the greater good of the humanity. Inviting the students to consider the teachings of Jesus to check one’s own value system.
The following is the last of the first group of samples. Here one notices an emphasis on Christian approach to live and its situation. The syllabus itself introduces the students to Biblical world and value system and then proceeding to compare their value system against Jesus’ values. Instructor C 1 ．導入（ヨハネ 21, 24 ― 25） 2 ．聖書（ルカ 4, 14 ― 21） 3 ．イエス・キリストの誕生（マタイ 2, 1 ― 12） 4 ．たとえ話（マタイ 13, 1 ― 9） 5 ．奇跡（ルカ 6, 6 ― 11 など） 6 ．律法（マルコ 10, 17 ― 27）
7 ．祈り（マタイ 6, 9 ― 13 など） 8 ．使徒（マタイ 4, 18 ― 22） 9 ．十字架（ルカ 23, 33 ― 46） 10．復活（マタイ 27, 62 ∼ 66） 11．共同体（マタイ 28, 16 ― 20） 12．結婚（マタイ 19, 1 ― 12） 13．赦し（ルカ 15, 11 ― 32） 14．グループディスカッション《聖書の箇所・テーマは，当日発表》 15．この授業のまとめ：地の塩・世の光（マタイ 5, 13 ― 16）
The above syllabus while introducing Jesus and teachings, it also y places those teachings in concrete human situations, which in turn introduces students to look at life situations from a different perspective.
The second part of the first group of samples is from the course titled Study of Christianity III. Again, from the samples it is clear that all the instructors strive to impart Christian values, thinking, ideals and morals yet the way it is presented to the students is different tones and manners. Instructor A 1 ．オリエンテーション 2 ．神の姿に似たもの 3 ．放蕩息子 4 ．神の国 5 ．神との和解 6 ．和解の霊性 7 ．愛されている者 8 ．愛されている者になる 9 ．愛されている者として生きる 10．教会 11．福音宣教 12．イエスという男 13．イエスの弟子 14．イエスと女性の関わり 15．授業全体のまとめ 16．定期試験 Instructor B 1 ．オリエンテーション 2 ．神の姿に似たもの 3 ．放蕩息子
4 ．神の国 5 ．神との和解 6 ．教会 7 ．福音宣教 8 ．イエスという男 9 ．イエスの弟子 10．イエスと女性の関わり 11．グループディスカッション 12．「イエスに出会った」日本人 13．遠藤周作の『沈黙∼サイレンス∼』① 14．遠藤周作の『沈黙∼サイレンス∼』② 15．授業全体のまとめ 16．期末レポート Instructor C 1 ．「星の王子さま」を読む意図，作品の構成などについて 2 ．知り合う，ということ。価値観を共有できる幸せ 3 ．歳を重ねることの両義性について 4 ．人間の根源的な悲しみについて 5 ．まじめということと大事なことについて 6 ．死を超えるものについての予感 7 ．星めぐり（1）王様，うぬぼれ屋，酒飲み 8 ．星めぐり（2）実業家，点灯夫，地理学者 9 ．地球での出会い―ヘビ，花，こだま，キツネ，バラたち，スイッチマン 10．相対化のプロセス，成長の痛み 11．友情が成立する条件について 12．絆がつくられるための「ひまつぶし」 13．時空を変容させる「ことば」について 14．砂漠の中の井戸，いのちの「水」 15．死と新生について―新約聖書との対比
Among the three above mentioned syllabus the first two instructors are strongly based on gospel teachings and its relevance for the present. Further they also portray Jesus as a human being who understands human suffering and depression, and whose teachings are also offer a way out of that conundrum. The last instructor employs a novel way introducing students to human conditions by introducing Antoine De Saint-Exupery’s “Le Petit Prince”. This syllabus introduces students to social criticism and philosophical way of looking at life and its experience, where the Christian sense of values, attitude towards life and human conditions are brought to consideration. It propels the students to be better adults and human beings in a changing society.
Christianity, there are also other courses that deal with or have Christian teachings and themes. Below are two courses that of this nature. One ‘Bible Reading’ is solely based on Bible and its teachings. Takes up a number of popular genre to emphasize Christian influences and its relevance.
The following course introduces students to the Bible as one of the ways to look into human situation. By introducing the biblical world view the instructor invites the students to a new approach to human conditions. Themes such as Justice, good, evil love and forgiveness though are part and parcel of human experiences, here the students are let to look at these experiences through Christian prism. Students are also introduced to basic human experiences that are unchanging and are relevant today. By comparing the biblical response as against one’s own students have a reference point in their response to human conditions.
Bible Reading 1 ．Introduction
2 ．Composition of Bible 3 ．Major themes in Bible 4 ．Introducing Old Testament 5 ．Introducing New Testament
7 ．Justice in Bible-Readings from the book of Job 8 ．Readings from the book of Wisdom
9 ．Agape-Love in Bible
10．The greatest commandment 11．Forgiveness in Bible
12．The story of the loving father-reading the prodigal son 13．The Beatitudes
14．Paul’s letter to the Corinthians chapter 13 15．The Nativity readings
16．Final Exam (report）
The following though looks like a course on Christianity it rather looks at subjects on humanities that have been influenced by Christianity. Here one notices themes on music both classical and popular, literature and art. This course introduces the students to the influence of Christianity on classical modern music, which in turn places Christianity as a daily experience. Further literature and art are introduced to illustrate that although one may not directly come in contact with Christian religion, the language one learns and speaks and the art one sees do have Christian influences and are rather near than one realizes.
Christian Cultures 1 ．Introduction
3 ．Layout of Christian themes in different cultural context
4 ．Christian themes in western classic music ― 1 Bach’s Passion of Christ 5 ．Christian themes in Western classic music ― 2- Handel’s Messiah 6 ．Christian themes in literature-an out line
7 ．Christianity and English literature ― 1 8 ．Christianity and English literature ― 2 9 ．Christianity and art ― 1
10．Christianity and art ― 2 11．Group work
12．Christianity and art ― 3
13．Christian teachings in gospel music ― 1 14．Christian teachings in gospel music ― 2 15．Group presentation
16．Final exam
The courses that are introduced above illustrate the way Catholic education introduces religion, moral values and human response to different life situations. This does not mean that the Catholic education has achieved its goals of creating a new human being who would work for peace and betterment of the society. A look at the present human situation would shed some light on the future course of action for Catholic educational institution.
Present Situation of Catholic Educational Institutions
The Catholic Bishop’s Conference of Japan Yearbook, 2017 lists the following: as of 2017, there are 526 kindergartens of which 31, 640 boys and 35, 257 girls; 53 elementary schools with 5,897 boys and 14,909 girls; 100 junior high schools that have 10, 336 boys and 18, 827 girls; 115 high schools with a capacity of 15,887 boys and 33,509 girls; 16 junior colleges with 62 male and 4,921 female students and 19 universities with 11,583 male and 30,371 female students. Besides these there is one technical institute with 710 male and 138 female students; 5 specialized training colleges with 143 male and 864 female students; 6 schools that come under ‘miscellaneous’ with 1,355 male and 1,853 female students and one special support education school with 52 male and 22 female students.31
The above statistics show for a population which is less than one percent of the national population manages a huge number of educational institutions. Further the numbers reflect the society’s attitude towards Catholic educational institutions. First looking at the composition of students shows that the majority of the student body is female as compared to male. Second, there more schools for girls than boys. Third even at university level the female students ratio is 3 to 1. Fourth, though an indirect inference, the Catholic institutions popularity among female. It is a fact that over the years number of Catholic educational institutions have closed
31
for lack of students or institutions that have completed their historical task like the one that the present writer is working. Further with the sharp decrease in birth rate it is only natural that more and more Catholic educational institutions will be closed. If these institutions have to rethink their mission and find new ways through which they can work towards human formation.
It has been already noted in the bringing of this paper that Christians used and still use education, medicine and social welfare as tools of evangelization. Some people do argue that the primary purpose of Christian and Catholic educational institution is evangelization.32
Which they contend is lost in the post-modern society and is needed to be reevaluated. Such kind of approach to education will be detrimental to the institutions and to the Christian reputation. If so what is the goal of the Catholic education in the future?
The Task Ahead
Roughly sixty years after the promulgation of the constitution, the Japanese government had made amends in the ar ticle relating to education, making ‘moral‘or ‘ethical’ education compulsory in all the schools, starting from 2018 school year. This was the response to the deteriorating moral codes and behaviors. Although one wonders if such an action can raise the sense of moral values? Yet at the same time it is the best available avenue which can bring about a better society. At this juncture how can the Catholic educational institutions work towards a better society? What are tools that are present? And how they can bring about a social change? These are some of the questions that need to be raised and new avenues are to be explored.
① Reevaluating the Motto: Each Catholic educational institution is based on a particular teaching or value of the Bible or Christian ethics. The motto has to be revisited not for replacing it but to re-discovering its spirit, value and relevance to the present life situation of its students. Reevaluation of such a sort will surely lead to reinforcement of the spirit of the motto. ② Clear Mission-Vision Statement: Each Institution must at least once in five years evaluate its mission-vision statement and make amends as per the society and students’ needs. Such a statement must in clear terms state the goal and purpose of the institution. These statements should be implemented whence approved by the concerned authorities.
③ Review of Diploma Policy: The diploma policy of each educational institutions should be revised and reviewed keeping mind the needs of the students and the purpose of the institutions.
④ Review of curriculum: The curriculum for religious education and Christian studies should
32 See for example:
H. ブッシュネル（著）森田美千代（訳）『キリスト教教育』（東京，教文館，2009）
佐々木慶照 . 『日本カトリック学校の歩み』（長崎市，聖母の騎士社。2010）
片山桃子 .『日本におけるカトリック学校の福音化 : 宗教教育を通して』（南山大学大学院人間文化研究科キリスト 教思想専攻キリスト教思想修士論文，2015）
be reviewed at least once in five years. Although the basic tenants of the religious teachings do not change, yet a society which goes through massive changes in a short period needs a curriculum that can bring about tangible results. Further the curriculum should be updated and be applicable to the Sitz im Leben.
⑤ Holistic Human Development: Catholic educational institutions should focus on a holistic human development. That is to say, the total human life experience, situation, need and reality should be at the heart of its religious education.
⑥ Formation of an International Person: The world that we live in is enormously becoming an international in its composition, Catholic educational institution should focus on the formation of a person who can relate, respond and work in such a situation.
Conclusion
From the beginning of its introduction, Christianity has in one way or other has involved in human development. And Christian education in Japan undergoing difficulties yet remained true to it endeavor. A short look at the historical development, changes and challenges of Christianity and Christian education shows how these educational institutions have remained faithful to their teachings. Yet at the same time it also true that these institutions do have missionar y intend. As Burton-Lewis points out that these “traditional roots of the mission schools need not to be eradicated; they are rather an advantage”33 because of Christian education’s universal appeal and values. Direct evangelization through educational apostolate may not feasible yet imparting that spirit is. Conversion to Christianity may not become real yet conversion of heart can. In the ever shrinking world as “Japan seeks credibility and positive relationship”34 with the rest of the world Christian educational institutions can work towards in the formation of such future leaders. Lastly a world which is increasingly becoming relative in its approach and response Christian education can instill the values of absolute truth, which will set everyone free.
33 Harry Burton-Lewis. Christian Mission and Higher Education in Japan , in, Mark R. Mullins and Richard Fox Young (ed).
Perspectives on Christianity in Korea and Japan: The Gospel and Culture in East Asia. (New York: The Edwin Mellen Press, 1995) p. 186.
